Ask Islam: Ruling on committing suicide

August 21, 2017 by Admin Posted in All Q&A, Islamic Laws, Suicide Tagged Punishment, Repent, Sin, Suicide

Question 122: Is suicide a sin and can it be forgiven? What is the ruling on committing suicide?

Answer 122: Some sins, due to their quality, leave no opportunity to repent and will lead their committers to the irreversible path of Hell, the same way falling from heights without employing a parachute or landing equipment will lead to the disintegration of the body or the same way falling into a deep sea without possessing the ability to swim will naturally lead to drowning and in both examples there is no way back. Of course we must realize that the term “automatically” is not precise in this regard, because we all know that such a punishment is the direct result of such a decision.

After creating man, Allah has declared some acts forbidden and mentioned that if such acts are committed, Hell will be the destiny of the sinners.

We know that some sins are like spoiled food whose long term consumption is a threat to one’s health, but others are like devastating explosions which destroy and demolish one’s spiritual life in an instant.

At the same time due to Allah’s great mercy there are many paths, which by taking them, people have the opportunity to nullify some of their heavy and severe punishments or at least reduce them to some extent.

Making up for unjust damages, asking forgiveness from those affected from the damages of certain sins, and finally, repenting to Allah are the steps of compensating for a sin.

Obviously these compensating steps and specifically repenting should be done before one’s death and while he is still alive and consequently, a repentance that is delayed to the final moments prior to death or after death will have no effect.[1]

In the light of what was explained we will return to the sin of suicide that was mentioned in your question.

In a hadith by Imam Baqir, he says: “A Mu’min (believer) may suffer from catastrophes of all kinds or die by various incidents, but he will never commit suicide.”[2]

In this regard Imam Sadiq says: “Whoever commits suicide deliberately will remain in Hell forever.”[3]

In some ways it is correct to say that committing suicide is a sin that automatically entails one to be taken to Hell, but why?

1- As we mentioned above there is an opportunity to nullify or reduce the punishment of sins through repenting to Allah and the repentance should be done before one’s death, but committing suicide is a sin that denies one the opportunity to repent. In other words, by committing this sin one has declined his last chance to nullify or reduce his punishment, thus, naturally entering Hell.

2- Life is a precious gift that Allah has granted to man. This gift is actually an opportunity with the help of which one can achieve the greatest levels of perfection. The person who commits suicide is virtually blowing his precious opportunity and being punished in Hell will be the direct consequence of declining this opportunity. The same way if someone all of a sudden throws himself into fire; his body will burn as the direct result of his inappropriate action.

Also, the same way committing suicide is an unforgivable sin, taking away others’ opportunity to live will entail an inevitable punishment.

Regarding this issue Imam Sadiq says: “A Mu’min (believer) will have the chance to make up for his behavior and conduct, unless he takes part in killing another believer unrightfully, and one who kills a Mu’min, (even though it seems that he has the chance to repent but certain events will take place that he) will not actually repent.”[4]

Despite the fact that some sins do not completely take away the chance to repent, but they reduce the possibility of repentance. Let’s examine the following hadith: Imam Sadiq was asked about an individual that consumes alcoholic beverages and what his (spiritual) situation would be like? The Imam responded: “His Salat (prayer) and also his repenting will not be accepted for 40 days and if he passes away in this period of time he will enter Hell.”[5]

In closing, one can conclude that some sins do cause people to enter Hell automatically, but this should not be understood in a way that leads to belief in Jabr (Force and predetermination) and one should not take the responsibility of the sinner in regard to his sins lightly.

In fact, this automatic entering is the direct result of the sinner’s actions, the same way the automatic demolishment of a person’s body who throws himself from a height does not contradict his responsibility for his act. However, according to the viewpoint which suggests the manifestation of actions or the unity of action and reward/punishment, Hell and Heaven are the manifestations of our own actions, meaning that it is the person who creates Heaven or Hell through his actions, not that he has done an act and according to an arrangement (with Allah) he will now be rewarded or punished by going to Heaven or Hell. From this point of view the term “automatically” will lose all meaning regarding sins.

[1] . Nisa:18.

[2] . Kuleini, Muhammad ibn Ya’qub, vol. 3, pg. 112, hadith 8.

[3] . Ibid, vol. 7, pg. 45, hadith 1.

[4] . Ibid, vol. 7, pg. 272, hadith 7.

[5] . Sheikh Saduq, Thawabul-A’mal, pg. 244.

Mixing between men and women at Fitness Centers in College

August 19, 2017 by Admin Posted in All Q&A, Dealing with Laws in non-Muslim Countries, Islamic Laws, Miscellaneous Tagged College, Fitness Centers, Half-naked, Haram, Health, Hijab, Laziness, Mixing, Sport

Question 595: 1. To stay healthy is it alright to participate in a college class where women and men are exercising together, playing a sport (i.e. basketball, soccer, volleyball) ? All the Fitness Centers in College are male/female mixed and expensive, you have to travel very far to participate with other Muslim brothers to exercise in a halal way, and cannot afford equipment of your own. What should you do to prevent disease, laziness, and lethargy in this case.

Answer 595: Firstly, these sports you named are not necessary for a person to exercise. Secondly, in order that you want to stay healthy and prevent disease and laziness you can do other sports like walking. But, if those females participated in such sports have at least observed Islamic hijab in some cases and you are also completely sure that you don’t engage in a forbidden act and this doesn’t harms your beliefs and commitment to the faith (which is what normally happens) nor entails any harãm act you would be allowed to participate in such sports.

According to Sayyid Sistani (ha), one must refrain from going to such places where people go about half-naked is if it entails a harãm act. Based on obligatory precaution, one must refrain from going to such places, even if it does not entail a harãm act like looking with lust and the like.[1]

[1] . For more information, please refer to: The official website of the office of Sayyid Sistani (ha), Youth’s issues » General Rules.

Men and Women: Covering body in prayers

August 17, 2017 by Admin Posted in All Q&A, Covering the body in prayers, Islamic Laws Tagged Awrah, Body, Hijab, Men, Namaz, Prayer, Private Parts, Sitr, Women

Question 594: Salam. I wonder what obligatory parts men and women need to cover when performing Salat?

Brief answer 594: While offering prayers, a man should cover his private parts even if no one is looking at him, and preference is that he should also cover his body from the navel up to the knee.

A woman should cover her entire body while offering prayers, including her head and hair. As a recommended precaution, she should also cover the soles of her feet. It is not necessary for her to cover that part of her face which is washed while performing Wudhu, or the hands up to the wrists, or the upper feet up to the ankles. Nevertheless, in order to ensure that she has covered the obligatory parts of her body adequately, she should also cover a part of the sides of her face as well as lower part of her wrists and the ankles.[1]

Detailed answer 594: In case of ability, it is obligatory to cover the private parts in prayer and its appurtenances like the Rak’at offered by way of caution, and according to the stronger opinion, the compensatory prayer for the forgotten portions, and according to the more cautious opinion, the two prostrations due to inattention, as also in the supererogatory prayers excluding the prayer of the dead, though, according to the more cautious opinion, also including it, while caution must not be given up during the performance of the circumambulation.

If the private part of a person becomes visible due to wind or negligence, or it was visible from the beginning of the prayer without the knowledge of the person offering praying, the prayer shall be valid. However, the person should cover it immediately, if he comes to realize about it during the prayer. It is more cautious to finish it, and start it anew.

The same rule applies in case he forgets in both cases.

The private parts of a man which are required to be covered and are forbidden to look at during prayer are the anus, the penis and both the testicles. It is more cautious to cover the indistinct figure of the private parts visible from behind the clothes without distinction of the color.

As regards the parts of a woman which are required to be covered during prayer, they include her entire body including even her head and hair excluding the part of her face which is required to be washed for ablution and both her hands upto the forearms and both feet upto the ankles. It is obligatory to cover a little of the parts mentioned as excluded from being covered.

It is obligatory on a woman to cover her neck and the lower part of her chin including even that much of it as can be seen after wrapping the scarf (khimãr).

A slave girl and small girl are treated at par with a free and adult woman, except that it is not obligatory on them to cover their head, hair or neck.

It is not obligatory to cover the private parts from below. Of course, if one is standing at the corner of the roof or net where a person may possibly pass and have a look at the private parts in case he looks up, then, according to the more cautious, rather stronger opinion, one should cover the private parts from below too, even if presently there is no person looking there.

In case, however, there is a net under which no person is expected to look from under as a.net on a well, then, according to the stronger opinion, it is not obligatory (cover the private parts from below), except when there is a person looking in the net.

The hiding from sight may be obtained through any means which may hide a thing from sight, including even a hand, coating with mud or dipping in water. Even both the hips are sufficient to cover the anus.

The hiding of the (private parts) in prayer is not sufficient by means of the things mentioned above, even in case of an emergency.

As regards covering (the private parts) by means of leaves, grass, cotton, and unwoven wool, according to the stronger opinion, it is permissible generally, though caution must not be given up in case of the first two.

According to the stronger opinion, if a person finds nothing to (cover his private parts), even grass or leaves, it is permissible for him to offer prayer, though it is more cautious for a person who finds something to coat with to add to his own condition the condition of one who could find something (to cover his private parts). [2]

When a person offers the forgotten Sajdah or tashahhud, he should cover himself in the same manner as in prayers, and the recommended precaution is that he should also cover himself at the time of offering Sajda-e-Sahv.

If while offering prayers, a person does not cover his private parts intentionally, or on account of not having cared to know the rule, his prayers is void.

If a person realizes while offering prayers, that his private parts are visible, he must immediately cover them, and it is not necessary for him to repeat the prayers. As a measure of precaution, he should not continue performing any part of the prayers, as long as the private parts are visible. If he learns after the completion of prayers that his private parts were visible, his prayers would be deemed valid.

If the dress of a person covers his private parts while he stands, but it may not cover them in another posture like in Ruku or Sajdah, his namaz will be valid if he manages to conceal them by some other means. However, the recommended precaution is that he should not pray in such dress.[3]

For further information in this regards, please read the following answers:

Index: Philosophy of Hijab during prayer, answer 020.

Index: The best place for a woman to pray is at home or mosque, answer 015.

[1] . The official website of the office of Sayyid Sistani (ha), Rules of Namaz » Covering the body in prayers, Q: 796-797.

[2] . Tahrir al-Wasilah of Imam Khomeini (ra), Vol. 1, Third Preliminary of Prayer: Permissible Garment of the Person Offering Prayer; Tawzih al-Masael of Maraja’ (annotated by Imam Khomeini), Vol. 1, Pgs. 441-445.

[3] . The official website of the office of Sayyid Sistani (ha), Rules of Namaz » Covering the body in prayers, Q: 798-801.

Cheese and Walnuts / Eating cheese in the morning is Makruh

August 16, 2017 by Admin Posted in All Q&A, Eating and Drinking, Islamic Laws Tagged Ailment, Chasht, Cheese, Makruh, Remedy, Sha’m, Walnuts

Question 593: Are there any hadith about not eating cheese or stating its negativities? Also, are there any hadiths or sayings from the 14 Infallibles about not eating bread and cheese in the morning? What about Cheese and Walnuts at night?

Answer 593: Regarding cheese, a person asked Imam Sadiq (as). He said: it is an ailment without remedy. The Person went to the Imam at the time of dinner and saw there is cheese at his table! The man asked: O Imam Sadiq (as), May I be the ransom! I asked about the cheese at the time of Chasht (forenoon) and you replied it is an untreated pain, now I see it at the table! The Imam said: it harms us if it is used for Chasht whereas it is useful at night.[1] Read More

Haram Meat / The impermissibility of eating rabbit meat

August 16, 2017 by Admin Posted in All Q&A, Eating and Drinking, Islamic Laws Tagged Halal, Haram, istibrã’, Makruh, Meat, Najis, Rabbit, Wild

Question 418: Why is the eating on animals with canine teeth such as rabbit haram in Shia Fiqh? I found the ruling just not the explanation. What are the Haram Meats?

Answer 418: In general, haram meat creatures are divided into several categories:

Sea Creatures: Fish that have scales are the only type of halal sea creatures. Other sea creatures and fish are haram.[1]
Land creatures are divided into two categories, wild and domestic:

Domestic Land Creatures:

Among all domestic land creatures; sheep, cow and camel are halal, but eating horse and donkey meat is makruh and the makruhness of horsemeat is less than other makruh meat. The rest of domestic land creatures such as dogs, cats, etc. are haram.

Wild Land Creatures:

Deer, cow and mountain goat and wild donkey are all halal and eating the meat of wild predatory animals that are predatory in essence, have strong and sharp nails, claws and fangs such as, lions, leopards, cheetahs, wolves, or animals with less sharper fangs such as, foxes and hyenas as well as rabbits, even though they are not part of the predatory category, are considered haram. Also insects and reptiles, such as snakes, mice, lizards, hedgehogs, fleas, lice, etc.; the examples for which are uncountable, are all haram. Animals who have undergone maskh (metamorphosis) such as, elephants, monkeys, bears, etc.[2] are haram as well and the reason why is a tradition narrated from the Prophet (A.S.).[3]

Birds: Halal meat birds have two indications, making anything else other than that haram:
Birds that flap their wings more than they glide while flying are halal; but birds that glide and spread their wings more while flying in the air instead of flapping their wings are haram.
Birds with a corp, gizzards and spurs at the back of their feet are halal. (Note: Birds with sharp claws such as eagles, hawks, falcons, etc. are haram.)[4]
Insects: All insects are haram.[5] (Note: If a locust is caught by hand or any other means, it is halal after dying.)[6]

Eating halal meat creatures is sometimes haram:

If a creature has fed on a najis substance: An animal that has fed on human feces.[7] However, eating najis substances other than human feces does not make it haram.[8] An animal is considered haram for feeding on human feces when the sole thing it has fed on has been human feces and nothing else.[9] (Note: An animal that feeds on a najis substance will be pure and halal to eat once it undergoes istibra’.)[10]
Being the object of intercourse by a human.[11] In a tradition Imam Ali (A.S.) says: “Eating the meat of an animal that has been penetrated by a person is haram.”[12]
An animal that suckles the milk of a female pig to such an extent that its flesh and bones grow from it and gain strength is haram.[13]

The impermissibility of eating rabbit meat

All divine rules are legislated because of the wisdom and important reasons that back them; some of those reasons being mentioned in hadiths while others being left to be comprehended and discovered by man himself. Of course, there are some cases that the mind has no way in, just like there are also cases that can’t be figured out today because man still hasn’t reached the necessary level of knowledge to do so, while there are chances that in the future he will be able to do so. Therefore we can conclude that the reasons to many rulings still aren’t clear to us, yet since we know that the entity legislating these rulings is all-wise, we are to abide by all of them.

As you know, the highest form of worship is to obey Allah (swt) because He is the lord, even if the reasons behind a specific ruling might not be clear to us. This is where our servitude to Him becomes completely manifest, because even those who don’t believe in Allah (swt) will certainly act according to rulings if they are aware of its reasons and how it is completely to their benefit, so acting according to rulings that one knows the reasons for isn’t a big deal, what is important is to act according to all of Allah’s (swt) rulings, regardless of the reasons behind them, or else one can dare say that there is no difference between the believer who observes rulings because of the reasons behind them and the disbelievers who do the same.

Rabbit meat is haram because of the hadiths that have reached us from the imams (as). In these hadiths it has been stated that eating rabbit meat is forbidden, and this is the reason why Islamic scholars have issued fatwas on its impermissibility. Three things can be concluded from these hadiths:

1- The rabbit is one of the animals that have undergone metamorphosis and that is why their meat is haram. The holy prophet of Islam (pbuh) has said: “The monkey, pig, dog, elephant, wolf, mouse, rabbit…are all animals that have undergone metamorphosis and eating them isn’t permissible.”[14]

There are other hadiths from the imams with the same theme. It has been said by one of the great Shia scholars, the “Shahid Thani”(the Second Martyr): “What is meant by these hadith is that the people who underwent metamorphosis and transformed, took the shape of these animals, [not that all of these animals today are actually people who have transformed into them], because people who undergo metamorphosis [as a punishment by Allah (swt)] last no longer than three days, dying afterwards.”[15]

The fact that the abovementioned were transformed into these animals, could be a signification that these animals have an inner impurity, or else what other reason could there be for choosing these animals? There are great chances that the reason for the meat of these animals being haram is their physical and/or spiritual impurities.

2- In other hadiths, it has been said that rabbit meat is haram because as with cats, rabbits have claws, and the meat of animals of prey [animals with claws] is haram.[16]

3- In another hadith, Imam Ridha (as) says: “Since the rabbit has blood similar to that of women [which is discharged during menstruation], its meat is haram.”[17]

In any case, the complete reasoning behind every ruling isn’t clear to us, and what has been mentioned in hadiths are only some of the reasons that might contribute to a ruling, yet since we know that Allah (swt) is the All-Wise and All-Knowing, we are sure that anything He orders us to do is to our benefit, and anything He prohibits us from doing is truly to our disadvantage and we must refrain from it.

[1] Imam Khomeini, Tahrir al-Wasilah, vol. 2, pg. 137, book of foods and drinks, issue 2; al-Mukhtasar al-Nafi’, pg. 251; Sharayi’ al-Islam, pg. 169.

[2] Ibid.

[3] Jawahir al-Kalām , vol. 36, 294.

[4] Tawdih al-Masa’il (annotated by Imam Khomeini), vol. 2, pg. 594, the rulings on foods and drinks; Tahrir al-Wasilah, vol. 2, pg. 139, issue 8.

[5] Tawdih al-Masa’il (annotated by Imam Khomeini), vol. 2, pg. 603.

[6] Tawdih al-Masa’il (annotated by Imam Khomeini), vol. 2, pg. 593, issue 2622.

[7] Tahrir al-Wasilah, vol. 2, pg. 140, issue 15.

[8] Jawahir al-Kalām , vol. 36, pg. 271.

[9] Wasa’il al-Shiah, vol. 24, chapter 24 of the chapters on haram foods and drinks, hadith 2, pg. 160.

[10] Tawdih al-Masa’il (annotated by Imam Khomeini), vol. 2, pg. 568, issue 2583.

[11] Tawdih al-Masa’il (annotated by Imam Khomeini), vol. 2, pg. 601, issue 2632.

[12] Wasa’il al-Shiah, vol. 24, pg. 170, hadith 3.

[13] Tawdih al-Masa’il (annotated by Imam Khomeini), vol. 2, pg. 69, issue 86.

[14] Sheikh Saduq, Man La Yahdhuruhul-Faqih, vol.3, pg.336.

[15] Shahid Thani, Al-Rawthatul-Bahiyyah, vol.5, pg.24.

[16] Sheikh Hurr Ameli, Wasailul-Shia, vol.24, pg.109.

[17] Ibid.

Take Husbands surname on Marriage

August 15, 2017 by Admin Posted in All Q&A, Islamic Laws, Miscellaneous Tagged Custom, Family, Identity Card, Laws, Marriage, Mubah, Mustahab, Name, Surname, Wajib

Question 545: What is the Islamic ruling on the wife changing her last name after marriage? Is it recommended or wajib to take Husbands surname on Marriage?

Answer 545: As for a family name is typically a part of a person’s personal name it follows the law or custom obtained in each country. It is passed or given to children from father’s family name or from both of their parents’ family names. The laws vary around the world.

Traditionally in some countries for the past few hundred years, it was the custom or law that a woman would on marriage use the surname of her husband and that children of a man would have the father’s surname. But, Islam has neither suggested us to change our last name after marriage nor mentioned any records in which a woman has ever taken her husband’s surname on marriage.

However, we can see in some countries that when a man from a lower-status family married an only daughter from a higher-status family, he would often adopt the wife’s family name.

In a few countries like the US, upon marriage, men can easily change their surname to that of their wife’s or a combination of their two names with the federal government, through the Social Security Administration, but may face difficulty on the state level in some states. In some places, civil rights lawsuits or constitutional amendments changed the law so that men could also easily change their married names (e.g., in British Columbia and California). Though other countries laws permits neither spouse to change surnames.

When we refer to the names of the Infallibles’ (pbuth) wives we see that they never changed their own families after marriage. They always get called by their own first or family names. E.g. Khadijah bint Khuwaylid, Fatima bint Muhammad, Ja’da bint al-Ash’at and etc.

In regards to calling a step-son, in the Holy Quran Allah (SWT) says: “Call them by the name of his Father; That is more just with Allah.”[1]

As a result, having an independent name can be considered as one of the symbols of Self Independence and autonomy which always follow the laws and custom obtained in each country. This is a personal issue that everyone is, according to the law and custom obtained in his/her country, allowed to do it. It is not something related to Fiqhi or other Islamic issue that Islam should have a rule about. Therefore, this is not recommended nor wajib. It is only considered as Mubah (i.e. is it ja’iz).

For further information in this regards, please refer to the following answer:

Index: Ahkam al-Khamsa / Wajib, Haram, Mustahab, Makru and Mubah, answer 341.

[1] . Surah Ahzab, verse 5.

Benefits of Beard / Fiqhi Reason on Shaving Beard

August 12, 2017 by Admin Posted in All Q&A, Islamic Laws, Personal Hygiene Tagged Beard, Shaving

Question 590: Salaam. I want to ask that what are the benefits of beard?

Answer 590: Rulings of the divine religion of Islam are legislated based on the real benefits and harms behind actions, meaning that if Islam orders for something to be done, or for something to be refrained from, one can be sure that all of the different effects and dimensions of such an action have been weighed up and taken into consideration; the obligation of keeping the beard being no exception.

According to all of the maraji’, the permissibility of shaving the beard entirely, is disputable and cannot be verified[1], but for something to be called a beard doesn’t mean that it has to be kept long and thick. One can also trim it short and neaten it in a way that it is not said that it has been shaved off, or to somehow trim it in a way that won’t be harmful to one’s conjugal relationship and also brings about the wife’s satisfaction to an extent.[2]

Only shaving or trimming facial hair (beard)[3] with shaving machines in a way that people say there is no beard anymore, is impermissible based on obligatory precaution.[4] Also, shaving a portion of the beard has the same ruling as shaving all of it.[5] Thus, shaving the hairs on the cheeks or neck and behind the neck which aren’t considered part of the beard, and also the hairs under the armpits, etc., using such machines is permissible.

It is noteworthy that Islam pays special attention to cleanliness and has emphasized on getting rid of excess body hair.[6]

[1] Of course, some of the maraji’, such as Ayatullah Khu’i (rah) consider keeping the hair on the chin (which is also referred to as a ‘goatee’) and shaving the rest of the facial hair to suffice. See: Sirat al-Najat (of Ayatullah Khu’i annotated by Ayatullah Tabrizi), vol. 2, pp. 284-285.

[2] . Adopted from answer 1952 IQ (Index: The beard and its impact on conjugal life).

[3] The growth of facial first happened after Prophet Adam’s dua saying: “O Lord! Increase my beauty!” Allah (swt) answered I made the beard the zinah (adornment) of you and your children till the Day of Judgment.” In a hadith by the prophet of Islam, he says to keep the beards long in order not to resemble the Jews and Zoroastrians. See: Hilyah al-Muttaqin, fifth book, fourth and fifth chapters.

[4] Istifta’at of Imam Khomeini, vol. 2 (makasib muharramah), pg. 30, issue 79, pg. 31, issue 81, and pg. 32, issue 84.

[5] Is it permissible to have a goatee? All of the maraji’ (except Ayatullahs Makarim and Tabrizi): No, it doesn’t suffice and is the same as shaving the entire beard. Imam Khomeini, Istifta’at, vol. 2, makasib muharramah, issue 84; Ayatullah Wahid Khorasani, Minhaj al-Salihin, vol. 3, issue 43; Ayatullah Khamenei, Ajwibah al-Istifta’at, issue 1413; Ayatullah Sistani, www.sistani.org, beard shaving, questions 1 and 3; Ayatullah Safi Golpaygani, Jami’ al-Ahkam, vol. 2, issue 1743; Ayatullah Bahjat, Tawdih al-Masa’il, miscellaneous, question 4; Ayatullah Nuri, Istifta’at, vol. 1, issues 492 and 493; Ayatullah Fazel Lankarani, Jami’ al-Masa’il, vol. 1,issues 955 and 957.

[6] . Adopted from answers 3313 IQ – 1952 IQ.

The Secret of Prayer / Sirr us-Salat

August 12, 2017 by Admin Posted in All Q&A, Islamic Laws, Rules of Prayer Tagged Arkan, Namaz, Niyyat, Prayer, Ruku, Rulings, Salaat, Salam, Secrets, Shiism, Sujud, Tashahud

Question 589: Salaam. I want to ask what the reason behind the every act of Namaz? What is the Secret of Prayer (Sirr us-Salat)?

Answer 589: Without doubt every divine ruling has its philosophy and reason, but we do not have to investigate every ruling and find its philosophy. A true Muslim must surrender before the message of revelation. This character of submission and acceptance creates perfection in the human being and essentially some rulings are obliged upon mankind to test and gage his level of obedience and faith. God’s command to Ibrahim (A.S.), to sacrifice his child Ismail, is a fine paradigm.

What you will realize in this brief response is that every Islamic ruling and worshipping code in Islam has its philosophy.

Firstly: because of hundreds of Quranic verses and hadith which encourage people to think and ponder.[1]

Secondly: one of the strongest criticisms of the Quran against mushriks and idol worshipers is that they blindly and unreasonably follow their ancestors.[2]

Thirdly: the Quran itself has mentioned rulings along with their philosophy.[3]

The infallible imams have attended to disclosing these secrets in the traditions received from them and Muslim scholars have written books on these secrets and philosophies.

In light of these points one must add:

It isn’t indispensible that all people in all times know of all of these philosophies.
We must be aware not to solely perceive the philosophy of Islamic rulings as material and worldly benefits and simply focus on the financial, sanitarian, etc., facets and neglect the spiritual and moral effects.
One who believes that God is wise and obliges his rulings upon mankind accordingly, should not look for reasons and explanations and rely on the wisdom of his lord. However, reasons and philosophies have been mentioned regarding prayer, some of its essentials (arkan), details and recitations such as intention (niyyat), tashahud, ruku’, sujud, salam, etc. Here, we will point out a few examples.

Prayer Prohibits Evil

The Quran says: Prayer prohibits from evil and vice.[4]

Prayer and Effacing Negligence

In another section we read: Keep up prayer for My remembrance.[5]

Prayer and Tranquility

It also reads: By Allah’s remembrance are the hearts set at rest.[6]

Battle Against Pride and Arrogance

Prayer, which is the remembrance of the source of every greatness and appeal to the center of power and greatness, eliminates self pride and arrogance. In other words, prayer shatters pride and arrogance; because one who prays seventeen raka’ts of prayer in a 24 hour time span and places his forehead on the ground in humbleness in every raka’t, perceives himself as a tiny creature before his lord and tears open apart the veil of being self-conceit. This is why, after faith, Imam Ali (A.S.) describes the first and most important worship with this same goal, to be prayer: Allah has obliged faith to cleanse man from uncertainty and prayer for cleansing him from arrogance.[7]

Developing the Habit of Punctuality and Organization

Prayer develops the habit of punctuality; because this ritual must be done in certain times and performing it earlier or postponing it will invalidate it. The same goes for other parts of the prayer such as, intention, qiyam, ruku’, sujud, qu’ud. etc., which facilitate the tendency to be punctual and organized in other aspects of life.

Remembrance of Resurrection

One who prays remembers the hereafter and its greatness when reciting “Master of the Day of Judgment”. It reminds him that there is a world other than this one which is the result and manifestation of our actions and deeds in this world.

Expressing Love to the Good and Disassociation and Aloofness from Evil

Expressing love to the good and disassociation and aloofness from evil is one of the philosophies of reciting the verses of the holy surah of Al-Hamd. One who prays and recites “ایاک نعبد و ایاک نستعین، اهدنا الصراط المستقیم صراط الذین انعمت علیهم”, is seeking the friendship and closeness of God Almighty, the Prophets, the right doers, martyrs and the righteous and moves to their side and by saying “غیر المغضوب علیهم و لاالضالین”, distances himself from the mislead and deviated.

In the end we must point out that: the reason for the obligation of prayer is the remembrance of and admitting to Allah being our lord, battling with shirk and idol worshipping, standing before Allah in humbleness, admitting to our sins and asking for forgiveness and placing the forehead before Allah and His glory. Some of the other main reasons for praying are to be constantly aware, not allow negligence to takeover, become proud of oneself and self-conceit, humbleness and for our blessings to blossom.[8]

These were some of the Quranic verses and ahadith which unveil some of the secrets and philosophies of prayer.

Before concluding it is necessary point out that numerous books and articles have been written about the secrets and philosophies of prayer by different authors and Shiite scholars.[9]

Sources for further research:

Ilal al-Sharaye’, Sheikh Saduq

Sirr al-Salah and Ādāb al-Salah, Imam Khomeini

A Glimpse at the Philosophy of Prayer, Mohsen Qara’ati

For further information on this issue, please refer to the following sources:

The Secret of Prayer, Sirr us-Salat, by Imam Khomeini (ra). (PDF version)

Ilal al-Sharaye’, Sheikh Saduq

A Glimpse at the Philosophy of Prayer, Mohsen Qara’ati

[1] Nahl:44; Aal Imran:191.

[2] A’raf:173.

[3] Ankabut:45; Baqarah:183.

[4] Ankabut:45.

[5] Taha:14.

[6] Ra’d:24.

[7] Nahjul-Balaghah, saying 252. “وَ قَالَ (ع) فَرَضَ اللَّهُ الْإِيمَانَ تَطْهِيراً مِنَ الشِّرْكِ وَ الصَّلَاةَ تَنْزِيهاً عَنِ الْكِبْر”.

[8] Sheikh Saduq, Man la Yahduruhu al-Faqih, vol. 1, pg. 214, Jame’eye Mudarresin, Qum, second edition, 1404 AH; Sheikh Saduq, Ilal al-Sharaye’, vol. 2, pg. 317, Davari, Qum, first edition, “إنّ علة الصلاة أنها إقرار بالرّبوبية للّه عزّ و جلّ، و خلع الأنداد و قيام بين يدي الجبّار جلّ جلاله بالذّلة و المسكنة و الخضوع و الاعتراف، و الطّلب للإقالة من سالف الذّنوب، و وضع الوجه على الأرض كلّ يوم إعظاما للّه جلّ جلاله و أن يكون ذاكرا غير ناس و لا بطر.و يكون خاشعا متذلّلا راغبا طالبا للزيادة في الدّين و الدنيا مع ما فيه من الإيجاب، و المداومة على ذكر اللّه عزّ و جل باللّيل و النهار و لئلّا ينسى العبد سيّده و مدبّره و خالقه، فيبطر و يطغى و يكون ذلك في ذكره لربّه عزّ و جلّ، و قيامه بين يدي”.

[9] . Adopted from answer 13873 IQ.

Abortion Law / Kaffarah of Abortion

August 2, 2017 by Admin Posted in Abortion, All Q&A, Islamic Laws Tagged Abortion, Blood money, Diyah, Kaffarah, Mithqals, Pregnancy, Rooh, Soul, Spirit

Question 123: Is it allowed to terminate pregnancy early for those who don’t want to continue pregnancy? What is the abortion law and lts Kaffarah?

Answer 123: This question is answered through a series of question & answer though the Grand Marja’ as follows:

Q 1260: Is it permissible to practice abortion due to financial problems?

A: Mere financial problems don’t make abortion permissible.

Q 1261: After inspecting the mother in her early months of pregnancy, the doctor says that continuing with pregnancy can be life threatening to her and that there are also chances of the baby being born with defects and deformation, thus recommending abortion. Is this permissible? Is it permissible to abort a baby before its spirit has been breathed into it?

A: Deformation of the fetus isn’t enough to make abortion permissible before its spirit has been breathed into it, but if a trusted doctor with expertise says that it threatens the life of the mother, it is permissible before its spirit has been breathed into it.

Q 1262: Using new methods and instruments, practitioners today can learn if the fetus has defects or not. Considering the hardships these children will face in their lives, is it permissible to abort babies that have been diagnosed with such by experts?

A: Aborting the baby just because it has defects or will face hardship in the future doesn’t make it permissible at any time. [1]

Issue 2453: It is impermissible for a woman who has been impregnated through illegitimate intercourse to abort her baby.

Khoei, Araki, Golpaygani, Safi: If a woman is impregnated through illegitimate intercourse, in the case of her or the father or both being Muslim, she cannot abort her baby.

Makarem: A woman who has become pregnant through illegitimate means cannot abort the baby and it is considered her child, the only thing is that it won’t inherit from her.

Sistani: Abortion is impermissible, even if the baby is illegitimate, unless keeping it has an unbearable harm or severe hardship for the mother, which in this case it is permissible to abort the baby before its spirit has been breathed into it but it will entail diyah (blood money), but after spirit has been breathed into it, it is in no way permissible.[2]

Abortion of baby before spirit being breathed into it

Ayatollah Khomeini and other marja’s have said: “If a woman becomes pregnant through adultery, in the case of her or the man or both being Muslim, she cannot abort the baby.”[3] In this case the baby is the woman’s child, the only thing is that the baby won’t inherit from the mother.

This question was also sent to the offices of some of the maraje’ and the following are their responses:

The office of the grand Ayatollah Khamenei: Abortion is haram and the circumstances stated in the question aren’t an excuse for its permissibility.

The office of the grand Ayatollah Makarem Shirazi: It isn’t permissible unless there is a very big and important problem that can only be solved through such.

The office of the grand Ayatollah Sistani: If there is fear of the mother being harmed or if it entails severe hardship and difficulty it is permissible, but it must be done before spirit has been breathed into the fetus.

The office of the grand Ayatollah Safi Golpaygani: The excuses stated in the question in no way make abortion of the baby permissible.

Question: What is the kaffara of abortion?

Answer: In case the mother aborts the child, she must give the indemnity (blood money) to the father or other heirs. And if the father carries out the abortion, the indemnity is obligatory on him and he must give it to the mother. If it is the doctor who carries out the abortion, it is obligatory on him to give the blood money although he may abort the child on the parents’ request. He must give the blood money except for when the heirs exempt him. It would suffice for the blood money of the fetus into which soul has entered to give 525 mithqals of silver. That is when the fetus is male and if it is female, half of that amount should be paid. As a measure of obligatory precaution, the indemnity of the fetus which dies in the womb is also the same. If the fetus is lifeless and it is in the form of a fertilized ovum (zygote), 105 mithqals of silver would suffice for the blood money. In case it is in the form of a leech-like substance, the indemnity is 210 mithqals. If it develops into a chewed-like substance, the indemnity is 315 mithqals. If the fetus has bones, 420 mithqals of silver would suffice. If it has developed into a complete human body with grown up limbs and organs, the indemnity is 525 mithqals of silver. If the fetus is soulless, there is no difference between a male fetus and a female one as an obligatory precaution. Soul enters the body at the fourth month of pregnancy except for when it is proved otherwise through modern equipment. If the fetus is alive and it is aborted, the indemnity is 5250 mithqal of silver for a male child and 2625 mithqal for a female child.[4]

[1] . Ajwibatul-Istifta’at (Farsi), pg. 278; Tawzih al-Masael of the Maraje’, vol. 2, pg. 945.

[2] . Tawzih all-Masael of the Maraje’, vol. 2, pg. 498.

[3] . Ibid, Makarem.

[4] . The official website of the office of Sayyid Sistani (ha), Q&A “Abortion.

Ajwabat al-Istiftaat: Risalah of Ayatollah Khamenei

July 30, 2017 by Admin Posted in All Q&A, Islamic Laws, Miscellaneous Tagged Ajwabat al-Istiftaat, Khamenei, Risalah, Taqlid, Tawzih al-Masael

Question 192: Do you know where I can find the risalah of Ayatollah Khamenei online? Is there another name for risalah? Maybe I am searching for it wrong. Any help would be appreciated.

Answer 192: Ayatollah Khamenei did not publish His risalah yet, but a number of people left him with no other choice. They knew his fatwas and wrote a risalah according to his fatwa and published it.

There are two volumes of the book of Ajwabat al-Istiftaat that have been translated from Arabic to Farsi and English languages.

In order to find his own fatwa you can refer to the following references:

The book Tawzih al-Masael of Maraja’s (where the verdicts of twelve marja’s have been gathered).
The book Ajwabat al-Istifta’at (which are available in Farsi, Arabic and English[1] languages).
A new book called educational risalah (Risala’ye Amoozeshi) which is available in Farsi language.[2]
To ask your question or correspond with him, you can refer to or call his office.[3]
In case you have got any question you will be able to submit it through his Website.[4]
You can also refer to Tahrir al wasilah and the Fiqhi books (which is available in English Language) on his website.[5]

For further information in this regards, please refer to the following answer:

Index: Ways to obtain the verdict of a Mujtahid, answer 555.

[1] . English version of Ajwabat al-Istiftaat that is knows as Practical Laws of Islam; PDF version.

[2] . http://farsi.khamenei.ir/news-index?nt=56

[3] . Qom, Shuhada (Safaeeyeh) Street, office of Ayatollah Khamenei, PO Box. 4141.

[4] . http://www.leader.ir/en/istifta.

[5] . For further information in this regards, please refer to “A Guide to Religious Laws, According to the Religious Verdicts of Imam Khomeini with Verdicts of Sayyid Ali Khamenei”.